In fact, there can be no necessity for this constant appeal to the Spirit in all our worldly concerns, while we possess our reason as men. And unless some distinction be made between the real agency of God and our own volitions, which distinction true Quakerism suggests, we shall be liable to be tossed to and fro by every wind that blows, and to become the creatures of a superstition, that may lead us into great public evils, while it may be injurious to our health and intellect, and to the happiness and utility of our lives. CHAP. XII. _Morally defective traits--First of these is that of obstinacy--This was attached also to the early Christians--No just foundation for the existence of this trait._ I come now to the consideration of those which I have denominated morally defective traits. The first trait of this kind, which is attached to the character of the Quakers, is that of an obstinate spirit. This trait is a very ancient one. It was observed in the time of George Fox, of the members of this society, that they were as "stiff as trees," and this idea concerning them has come down to the present day. The origin of this trait must be obvious to all. The Quakers, as we have seen, will neither pay tithes, nor perform military service, nor illuminate their houses, like other people, though they are sure of suffering by their refusal to comply with custom in these cases. Now, when individuals, few in number, become singular, and differ from the world at large, it is generally considered that the majority are in the right, and that the minority are in the wrong. But obstinacy may be defined to be a perseverance in that which is generally considered to be wrong. This epithet has attached, and will attach to those who resist the popular opinion, till men are better educated, or till they lose their prejudices, or have more correct and liberal notions on religion. The early Christians were themselves accused of obstinacy, and this even by the enlightened Pliny. He tells, us, that they would not use wine and frankincense before the statues of the emperors; and that "there was no question that for such obstinacy they deserved punishment."[39] [Footnote 39: "Pervicaciam certe et inflexibitem obstinationem debere puniri."] In judging of the truth of this trait, two queries will arise. First, whether the Quakers, in adhering rigidly to those singularities which have produced it, are really wrong as a body of Christians? And, secondly, whether they do not conscientiously believe themselves to be right?